Voices of Counsel: The Evolution and Contemporary Relevance of Admonitory Islamic Literature

By Abdul Hai

Introduction

The term al-Waṣiyya (الوصيّة) conveys the meaning of ‘to counsel, advise, and provide final guidance’ and is derived from the Arabic triliteral root w–ṣ–y (و–ص–ي) . In al-Qāmūs al-Muḥīṭ (القاموس المحيط)  Imām al-Fīrūzābādī defines w–ṣ–y as:

“وأوصاه ووصّاه صفاتها: عهد إليها
‘Awsāhu and wassāhu (he gave him a tawṣiya): he entrusted or charged him with a matter.’

This definition encompasses the notions of counsel, advice, and admonition. Within the context of admonitory literature, waṣiyya functions as a medium through which scholars, writers, parents, and elders offer guidance, moral instruction, and counsel in Islamic principles. While its forms vary across cultures, languages, and regions, the central themes of guidance and admonition remain constant.

Admonitory texts are generally personal in nature, directed towards a specific recipient. Within the Islamic tradition, such literature—waṣiyya or naṣīḥa—occupies a particularly prominent place. From my own experience of writing advice for my children over the past decade, I have come to appreciate that this genre is not merely literary or didactic, but inherently relational: it connects the writer and recipient in a shared moral and spiritual endeavour. This personal dimension reflects a much older tradition, rooted in the very foundation and passage of Islamic history.

The Development of the Genre during the early Islamic Period

The admonitory genre is not a novel concept within the Islamic tradition; indeed, it has its roots in the primary sources of Islam, namely the Qur’an and the Sunnah and the traditions of the noble companions. Perhaps the most renowned example is the advice of the Prophet Luqmān to his son:

وَإِذْ قَالَ لُقْمَـٰنُ لِٱبْنِهِۦ وَهُوَ يَعِظُهُۥ يَـٰبُنَىَّ لَا تُشْرِكْ بِٱللَّهِ إِنَّ ٱلشِّرْكَ لَظُلْمٌ عَظِيمٌۭ

“And remember when Luqmān said to his son, while advising him, ‘O my dear son! Never associate anything with Allah in worship, for associating others with Him is truly the gravest of all wrongs.“

Another well-known example is the hadith in which the Prophet Muhammad (peace and blessings be upon him) placed his hand on the shoulder of ʿAbdullāh ibn ʿUmar and said:

‏ “‏ كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ، أَوْ عَابِرُ سَبِيلٍ “‏

 “Be in this world as if you were a stranger or a traveller”.

The oral transmission of such texts was also a tradition in the earliest days of Islam. For instance, the fourth Caliph, ʿAlī ibn Abī Ṭālib (40 AH / 661 CE), once took Kumayl ibn Ziyād (d. 82 AH / 708 CE) to the outskirts of Madinah and, in an open space while advising him, said:

يَا كُمَيْلُ بْنَ زِيَادٍ، إِنَّ هَذِهِ الْقُلُوبَ أَوْعِيَةٌ، وَخَيْرُهَا أَوْعَاهَا لِلْعِلْمِ، احْفَظْ عَنِّي مَا أَقُولُ لَكَ

O Kumayl ibn Ziyād! The hearts are receptacles, so the best of them is the one which preserves the best. So, memorise what I say to you…”

This practice became an established tradition, and many works were written,  some in form of poetry, while others were composed in prose. The primary purpose of such texts was to guide the addressee towards Islamic moral and ethical values. Scholars from all schools and traditions have contributed to the shaping of this genre of literature.

The period following Ali ibn Abi Talib marks the emergence of a more organised, structured, and written form. At this stage, a significant shift occurred: people began actively seeking advice, counsel, and moral guidance. It was no longer solely a matter of the author writing to the addressee; rather, individuals sought to become the intended recipients of such texts. An example of this is the correspondence between the Umayyad Caliph ʿUmar ibn ʿAbd al-ʿAzīz (d:101 AH / 720 CE) and al-Ḥasan al-Baṣrī (d:110 AH / 728 CE) in which ʿUmar sought guidance and counsel on how to govern justly. The eminent jurist Abu Hanifa (d. 150 AH / 767 CE) wrote to his student Yusuf ibn Khalid As-Samti (d. 189 AH / 784 CE), offering guidance on piety, ethical conduct, and learning, including how to earn a lawful livelihood and treat others well.

By the time AI-Ghazali (d. 505 AH / 1111 CE) emerged, the admonitory genre had become a common literary practice. His famous treatise, Ayyuhal Walad, addressed one of his students, providing advice on religious and social matters. Similarly, the Hanbali jurist Ibn Qudamah al-Maqdisi (d. 620 AH / 1223 CE) composed Al-Wasiyyah, advising his son on creed, prayer, righteous action, and responsibility, along with their consequences. By this period, admonitory literature works were celebrated as literary masterpieces. These texts were studied in traditional learning centres and often memorised by students, creating an environment that fostered the production of influential works within the Islamic intellectual tradition.

By now admonitory literature became an integral component of both scholarly and literary practice. Consequently, some of the most beautiful works were produced, which later came to be recognised as literary masterpieces. These texts were studied and memorised by students. This environment fostered the production of major and influential works within the Islamic literary tradition.

Two Representative Works

Taiyyah of Abu Isḥāq al-Ilbīrī

The eminent Imām Abū Isḥāq al-Ilbīrī al-Tujībī (d. 459 AH / 1067 CE) was a distinguished poet, jurist of the Mālikī school, and a zāhid (ascetic). He is best known for his Dīwān, a collection of poetry primarily concerned with themes of wisdom, asceticism, piety, and the virtues of seeking knowledge. He was born in Ḥiṣn,ʿUqāb, from where he later moved to the larger city of Ilbīra, situated in the province of Granada. It was there that he gained renown and acquired the epithet al-Ilbīrī. Perhaps Imām al-Ilbīrī is best remembered for his celebrated poem and literary masterpiece entitled al-Tāʾiyyah—an admonitory text composed in verse, in which every couplet ends with the Arabic letter tāʾ (ت). It is reported that this poem was written sometime between 440–460 AH (1048–1068 CE). The Tāʾiyyah is regarded as a masterpiece from multiple perspectives. The poem is addressed to a certain Abū Bakr, although there is disagreement regarding this Abu Bakr’s identity. Some scholars hold that he was al-Ilbīrī’s son, others suggest he was a student, while another opinion posits that he was a cousin who had unjustly criticised al-Ilbīrī and rather than responding with criticism alike, al-Ilbīrī is said to have composed this poem as a moral and spiritual admonition. It is also possible that “Abū Bakr” was a fictitious character created by al-Ilbīrī as the addressee of the work.

The central theme of the poem revolves around the pursuit of knowledge and awareness of the true nature of life, reflects on the consequences of laziness and neglect in this pursuit, and evokes a sense of regret for missed opportunities. The poem also addresses spiritual awakening, mindfulness of Allah, ethical self-reflection, and the practice of Zuhd (asceticism). Additionally, it contemplates the transience of worldly life and the inevitability of the Day of Judgment. The poem is divided into three distinct sections. In the first section (verses 1 to 62), Al-Ilbīrī begins by addressing Abū Bakr directly, describing how the effects of the world have weakened his heart and left visible marks on his body:

تَفُتُّ فُؤادَكَ الأَيّامُ فَتّا وَتَنحِتُ جِسمَكَ الساعاتُ نَحتا

“The days have weakened your heart, and the hours have traces on your body”.

Al-Ilbīrī employs this imagery metaphorically to warn Abū Bakr that the passing of days is gradually breaking him down, while the hours are carving into his body. The central theme in these lines is the inevitability of death. Al-Ilbīrī reminds Abū Bakr of life’s transience and the inescapable reality of mortality. Al-Ilbīrī provides the answer to what one should do to make time beneficial:

إِلى عِلمٍ تَكونُ بِهِ إِماماً مُطاعاً إِن نَهَيتَ وَإِن أَمَرتا

“To a knowledge that will make you foremost (obeyed), when commanding and when reprimanding”.

The second part of the poem (verses 63 to 87) contains al-Ilbīrī’s reply to his own advice, as though it were Abū Bakr responding. Here, Abū Bakr returns the advice to al-Ilbīrī, telling him that it is he, who should be the addressee, as he has failed to follow his own counsel despite his old age:

وَقُل لِي يَا نَصِيحُ لَأَنْتَ أَوْلَى بِنُصْحِكَ لَوْ بِعَقْلِكَ قَدْ نَظَرْتَا

“And say, O Advisor, rather you are the first who should act upon your own advice, if only you could perceive your own actions”.

In the final part (verses 88 to 115), al-Ilbīrī accepts this criticism, recognising that he is more in need of guidance than the young Abū Bakr:

أَبا بَكرٍ كَشَفتَ أَقَلَّ عَيبي وَأَكثَرَهُ وَمُعظَمَهُ سَتَرتا فَقُل ما شِئتَ فيَّ مِنَ المَخازي وَضاعِفها فَإِنَّكَ قَد صَدَقتا

“O Abū Bakr, you have exposed the least of my flaws, while most of them you have kept hidden. So say what you wish regarding my shortcomings, and even amplify them, for indeed you have spoken the truth”.

Al-Ilbīrī illustrates that advice is not one-sided only; it is also for the one giving the counsel, to act upon their own advice, thus making the admonitory a self-reflective work.

Lamiyyah of Abū Ḥafs Muẓaffar Ibn al-Wardī

Imaam Abū Ḥafs Ibn al-Wardī (d. 749 AH / 1349 CE) was a renowned literary figure, poet, historian, and jurist of the Shāfiʿī school. Born in Greater Syria, he served as a judge and died in Aleppo. Among his numerous works, his most celebrated is the Lāmiyyah, composed as counsel and admonition to his son. The poem consists of seventy-seven verses and is written as a direct address to his son.

يا بُنَيَّ اسْمَعْ وَصَايَا جَمَعَتْ حِكَمًا خُصَّتْ بِهَا خَيْرُ الْمِلَلْ

 “O my son, listen to these pieces of advice which have gathered wisdom, exclusively bestowed upon the best of religions”.

The central motifs of this work include religious and moral guidance, the excellence of seeking knowledge, contentment, and the value of good companionship. In a manner reminiscent of the Ṭā’iyyah, Ibn al-Wardī’s admonitions can be divided into six broad sections. Section one comprises Imam Abu Hafs’ advice to his son to renounce frivolity and the wasting of time. Section two addresses creed, morality, and the necessity of pursuing piety. Section three concerns the pursuit of knowledge and its benefits. Section four focuses on character, lineage, and social conduct. Section five offers guidance on how to engage with society and authority. Finally, section six emphasises resilience and self-reflection. It is clear that when giving advice, the Imam observed the world and the social fabric of his time, recognising the existence of evil. Consequently, his counsel is realistic. He instructs his son to avoid indulgence in unlawful relationships, love poetry, and the company of those who waste time or engage in sinful behaviour, recognising that society itself was steeped in vice.

اعْتَزِلْ ذِكْرَ الأَغَانِي وَالْغَزَلْ  وَقُلِ الْفَصْل وَجَانِبْ مَنْ هَزَلْ وَدَعِ الذِّكْرَى لِأَيَّامِ الصِّبَا  فَلِأَيَّامِ الصِّبَا نَجْمٌ أَفَلْ

إن أَهْنَأَ عِيشَةٍ قَضَيْتَهَا  ذَهَبَتْ لَذَّاتُهَا وَالإثْمُ حَلّ وَاتْرُكِ الْغَادَةَ لاَ تَحْفَلْ بِهَا  تُمْسِ فِي عِزٍّ رَفِيعٍ وَتُجَلّ

Abandon the mention of beautiful women and love poetry. Speak decisively and avoid frivolous company. Abandon the reminiscence of youthful days; for the days of youth are like a passing star. Indeed, the sweetest days you have spent; their pleasures have gone, and the sin has prevailed. Abandon the tender young maiden; do not indulge in her.You will remain dignified in the evening, and you will be exalted.

Lamiyyah‘s message stems from the Al-Wardi’s concern for his son. He sought to assist his son in navigating the challenges of worldly life. These challenges are not markedly different from those experienced in the contemporary world. They include the temptation to waste time, the lure of unlawful forms of pleasure, and companionships particularly that are considered Islamically impermissible. Such matters are real and present significant challenges for many individuals.   Al-Wardi is not opposed to the world itself, nor to lawful worldly pleasure. Rather, the advice contained in the poem reflects a careful balance between what is considered unlawful from an Islamic perspective and the practical skills required to live effectively within this world. He therefore encourages his son to study grammar, to learn refined poetry, and to cultivate the arts of eloquent speech.

جمِّلِ المنطقَ بالنَّحوِ فَمَنْ

يُحرمِ الإعرابَ في النطقِ اختبلْ

Adorn (your) speech with grammar; indeed, he who is deprived of correct syntax in his speech loses his mind.

This guidance indicates that such forms of learning may serve as the foundation of a genuine framework for navigating worldly life: one that is grounded in acquiring beneficial knowledge while avoiding what is harmful. In this way, the poem articulates a complete and realistic method for living responsibly and meaningfully in the world.

Contemporary Relevance

In an age dominated by digital media, one might question the continued relevance of written admonition. Why compose letters or poems when advice can be recorded, streamed, and shared instantly? Yet writing remains a uniquely reflective act; it slows thought, demands intentionality, and preserves counsel in a form that invites repeated engagement. There is also a significant tension between private counsel and public performance. Classical waṣiyya was intimate and often confidential, whereas today advice is frequently broadcast through open letters and social media posts. This shift raises important questions about whether public visibility alters the spiritual function of admonition, potentially transforming sincerity into spectacle.

Works of this nature help address the moral disorientation of modern life and reaffirm an Islamic ethical identity that transcends culture and nation. Perhaps most importantly, admonitory writing continues to foster intergenerational continuity, leaving behind a moral legacy that outlives the moment of its composition. In this sense, admonitory Islamic literature remains not only relevant but indispensable. It is more vital than ever to advise our children in written form, whether through poems or books, to ensure that the spiritual kinship preserved through guidance may endure in an increasingly individualistic society. In our time, familial foundations are strengthened by preserving the tradition of documenting counsel for our youth. Such practices safeguard one’s identity just as Imam al-Wardī, in his poetry, invoked the memory of his lineage.

In a similar way, in the contemporary world, it is possible to mention the origin of one’s country or the roots of one’s people within writing, thereby forging links that connect humanity across time and civilization. It is unfortunate that modern society has, in many ways, become fragmented, neglecting values, identity, and the communal cohesion that once held communities together. It is therefore the duty of a conscious Muslim to revive the tradition of writing and advising one’s beloved, ensuring that these spiritual and moral legacies continue to thrive.